Today, it is a household word. Delong-Bas simply perceives Wahhabism to be a merely a faction within the Sunni Mu This book which was written by a Boston College Theology Professor and published by Oxford University Press is a deeply researched work by an academic at one of America's leading universities. She contrasts Wahhab's thought on jihad not only with that of preceding Islamic interpreters, but also with the thinking of 19th-century modernists, 20th-century fundamentalists, and contemporary radicals. DeLong-Bas sets out the religious foundations of the early Saudi kingdom while arguing that Osama bin Laden and other violent current-day Islamic extremists differ sharply from Ibn Abd al-Wahhab in their views of many aspects of the Muslim faith. First, this book is not about modern politics of terrorism or jihadi war or whatever, but it is about Ibn al-Wahhab and his writings. He was against certain acts that the Sufi's of that time were doing. There existed a balance between men and women in terms of their rights and responsibilities, and women were assigned to positive and active roles.
The approach is to find every fault of every faction in the Muslim world, exaggerate the magnitude of the problem and imply that the practice is prevalent throughout the larger community. Frequently mentioned in association with Osama bin Laden, Wahhabism is portrayed by the media and public officials as an intolerant, puritanical, militant interpretation of Islam that calls for the wholesaledestruction of the West in a jihad of global proportions. The strict division of the world into dar al-Islam and dar al-kufr, according to which only Wahhabi adherents are considered to be true Muslims and all others are non-Muslims who must be fought, is entirely absent from al-Wahhab's work. Instead, the militant stance of contemporary jihadism lies in adherence to the writings of the medieval scholar, Ibn Taymiyya, and the 20th century Egyptian radical, Sayyid Qutb. Recommended for academic libraries and public libraries with large Muslim populations. The problem is that the shelves of our book retailers are packed with Journalistic commentary trying to pass itself off as research. A strong proponent of women's rights, he called for a balance of rights between women and men both within marriage and in access to education and public space.
In this brief review, I will attempt to reconstruct her major arguments, analyze her methodology, and problematize many of her conclusions. Her reading of Ibn Abd al-Wahhab's works produces a revisionist thesis: Ibn Abd al-Wahhab was not the godfather of contemporary terrorist movements. It is an important weakness of the book that no such distinction has been made, let alone any explanation as to why, how and when this radical shift in interpretation took place. Not recommended, although perhaps an already expert reader will have see something more interesting in the argument. In the first study ever undertaken of the writings of Wahhabism's founder, Muhammad Ibn Abd al-Wahhab 1702-1791 , Natana DeLong-Bas shatters these stereotypes and misconceptions. At no point does the author attempt to seriously problematize the nature of her sources, a fundamental error for any work of history.
The Theology and worldview of Muhamma Ibn Abd al-Wahhab 3. His understanding of theology and Islamic law was rooted in Quranic values, rather than literal interpretations. Instead, argues DeLong-Bas, all of these themes were only added to Wahhabi teachings in the 19th century following armed engagement with the Ottoman Empire. You can change your cookie settings at any time. Muhammad ibn Abd al-Wahhab emerges as an original thinker whose views on jihad and women in particular are not extreme or fanatical but scholarly and moderate. But if deLong-Bas was trying to reach them, what good is this book? Sort of a peculiar book.
The problem is it ends up feeling like a not very convincing apology rather than a real substantive reappraisal of Wahhabi Islam. Bin Laden calls for the killing of all infidels and the destruction of their money and property; Ibn Abd al-Wahhab restricted killing and the destruction of property… The militant Islam of Osama bin Laden does not have its origins in the teachings of Ibn Abd al-Wahhab and is not representative of Wahhabi Islam as it is practiced in contemporary Saudi Arabia, yet for the media it has come to define Wahabbi Islam in the contemporary era. Like other eighteenth-century reformers, Ibn Abd al-Wahhab believed in the need for ijtihad. A strong proponent of women's rights, he called for a balance of rights between women and men both within marriage and in access to education and public space. What was of most interest to this reviewer was the very original and credible discussion regarding the source of the contemporary focus on worldwide Jihad by Osama bin Laden and others of his ilk, which has been laid at the feet of Saudi Arabian Wahhabi Islamists in the Western media, but which Author DeLong-Bas indicates is actually derived from the historical thinking of 13th century thinker Ibm Taymayya and the 20th century thought of Sayyid Qutb. This is by no means an attempt to delegitimize the author or her subject, but a brief attempt to underscore some of the major issues I had with this work.
It gave me a fairly good high level overview of a man that is talked about today. This is deeply problematic and unfair to the reader who earnestly seeks to understand the Wahhabi movement and its founder. Thehallmark jihadi focus on a cult of martyrdom, the strict division of the world into two necessarily opposing spheres, the wholescale destruction of both civilian life and property, and the call for global jihad are entirely absent from Ibn Abd al-Wahhab's writings. Wahhabi Islam is must reading for policymakers, scholars, the media, and the general public. In line with this association would be visions of oppressed women, fat sheiks and their wanton calls for violence against infidels.
This was in opposition to many jurists who had argued that there was no need for ijtihad because the Quran and sunna had already been carefully studied and thoroughly explained by the ulama by the ninth century. Her reading of Ibn Abd al-Wahhab's works produces a revisionist thesis: Ibn Abd al-Wahhab was not the godfather of contemporary terrorist movements. I was surprised after reading the book, that Abdul Wahab was actually more rational than anyone ever gives him credit for. At first, Ibn Abd al-Wahhab had no close association with a political authority. The book is well researched, well written, totally accessible to the layperson --even enjoyable. Often crucial arguments and interpretations seem rather flimsy I'm not expert enough to know whether they are accurate, but the logic of interpretation or deduction often seems flawed. She points out that he saw jihad as the nonviolent edification of the Muslim community through education and debate, and he neither promoted martyrdom nor encouraged Muslims to seek it.
The hallmark jihadi focus on a cult of martyrdom, the strict division of the world into two necessarily opposing spheres, the wholescale destruction of both civilian life and property, and the call for global jihad are entirely absent from Ibn Abd al-Wahhab's writings. Und für eine Reformation ihrer Religion durch die Muslime, die sie bereits auf dem Weg sieht. However, I am a rational liberal minded muslim as most are in the United States. She provides a convincing reinterpretation of this controversial thinkers beliefs, especially in regard to the status of women. The field of Islamic studies has been undergoing great polarization in the face of current political developments. This pathbreaking book fills an enormous gap in the literature about Wahhabism by returning to the original writings of its founder.